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These revolutions gave light and air to the Roman Church. Either the official books admit it, or they do not. No matter; the living Church admits it. She has built monuments to the prophets whom she killed or persecuted. No one is without a glorious monument neither Huss nor Savonarola, neither Bruno nor Hieronymus of Prague, neither Trubar nor Strossmayer.
In the beginning of the sixteenth century, a preacher of the Gospel in Trieste and Laibach, Primus Trubar, published successively the New Testament, Psalter and Catechism in the vulgar Slovene language. It produced the greatest imaginable excitement amongst the Slovene clergy and people.
The affair had the usual ending: the violent persecution of the disturbers of the semper eadem, and the victory of the persecuted cause. Trubar died in exile from his country, his books were burnt, the churches in which his books had been read pulled down, and the people who dared to speak with Christ and the Prophets in their native language terrified.
Even before and after Trubar, the Slavs on the Adriatic coast of Dalmatia and Istria insisted on the so-called Glagoliza as the language which should be used in the divine service. Glagoliza is not the common language of the Croats and Slovenes, but it is an old and sacred form of the same tongue.
Christ and the Prophets spoke for the first time to the people in mountainous Carniola and Istria in a language that the people could understand. A minority of the clergy shared the popular excitement, whereas the majority was filled with fury against the innovator. But Trubar went his way courageously and continued to publish and republish the sacred books in the Slovene tongue.
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